2/12/2016 TrueShinBuddhism

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TrueShinBuddhism

ANJINKETSUJOSHO
OntheAttainmentofTrueFaith

[authorunknownc.1314thc.?Japan]
TranslatedbyEizoTANAKA

PartOne
ShinBuddhistsshouldfirstofallunderstandhowtheOriginalVowwasmade.Amida'sGreat
VowismadeupoffortyeightconstituentvowsofwhichtheEighteenthisthemost
fundamental,theotherfortysevenhavingbeenintendedtoreinforceourfaithinthe
Eighteenth.ShantaosetsoutthisvowintheOjoRaisanasfollows:
"If,whenIhavebecomeaBuddha,sentientbeingsthroughoutthetendirectionswhosaymy
NameatleasttentimesarenotborninthePureLand,mayInotenterthatPerfect
EnlightenmentofBuddhahood."
ThismeansthatifeverylivingbeingthroughoutthetendirectionsisborninthePureLand,
havingfulfilledthevownecessaryforbirthanditsattendantpractices(gangyo),hewould
becomeaBuddhabutifanyfailtobesobornthenhewouldnotenterthatPerfect
Enlightenment.
Herethequestionmayarise:"IfitisthecasethatAmida'sPerfectEnlightenmentdepends
solelyonwhetherweareborninthePureLand,howisitthatAmidahasalreadyentered
PerfectEnlightenment,eventhoughnoteverylivingbeingthroughoutthetendirectionshas
yetbeensoborn?ThisIcannotunderstand."
Itistobenoted,however,thatAmidahasalreadyaccomplishedourPureLandbirthby
fulfillingforeachofusourvowanditsattendantpractices.Astherequirementofthevowand
practiceshasbeenfulfilled,therebysecuringPureLandbirthforeverylivingbeingthroughout
thetendirections,Amidahasthusconsummatedthe"PerfectEnlightenmentofthe
Namuamidabutsu"inwhichthosetobesaved(ki)andAmidahimself(ho)areone.
Therefore,thereisnoPureLandbirthofanyordinarylivingbeingapartfromAmida'sPerfect
Enlightenment.AmidaenteredPerfectEnlightenmentwhenthePureLandbirthofeveryliving
beingwasaccomplished,andtherebyAmida'sPerfectEnlightenmentandourPureLandbirth
wereachievedsimultaneously.
ThisbirthofeverylivingbeingwasaccomplishedatthehandsofAmidabut,aseachoneofus
comestorealiseitatdifferenttimes,someattainedbirthinthePureLandinthepast,someare
attainingitnowandsomewillattainitinthefuture.Althoughwithinthesethreecategoriesof
timeeachofushastohavehisownmomentforattainingbirth,thereisnothingforustoaddto
theabsoluteconsummationAmidaachievedonbehalfofalllivingbeingsatthemomentofhis

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PerfectEnlightenment.Itcanbecomparedtothesunwhich,oncehavingrisen,dispelsthe
darknesseverywhere,andtothemoonthatrisesintheskyandcastsitsimageonthewaters
everywhereatthesamemoment.Themooncastsitsimageonthewaterswheneveritrises,
andalsothesunneverfailstodispelthedarknesswhenitrises.Thereforejustaskwhetherthe
sunhasrisenornot.Weneednotarguewhetherthedarknesshasclearedupornot.Wemight
aswellaskwhetherAmidahasalreadyattainedEnlightenmentornot,insteadofarguing
whetherordinarybeingswillbeborninthePureLandornot.
Amida,whenhewastheBodhisattvaDharmakara,vowedthathewouldnotenterBuddhahood
unlessalllivingbeingsattainedPureLandbirth,andhehasbeenaBuddhanowfortenkalpas.
WehavebeenvainlyrepeatingtheroundofmortalitywithoutrealisingthatAmidahasalready
broughtittoanendforusbyestablishingourbirthinthePureLand.
ItsaysintheHanjusan:
"ThereforeweshouldfeelveryashamedaboutitforShakyamuniBuddhaisindeedourloving
parent'."
Thetwocharacters'zan'and'gi'areinterpretedas'tofeelashamedbeforeheaven'and'tofeel
ashamedbeforetheworld'.Theyarealsointerpretedas'tofeelashamedinoneself'and'tofeel
ashamedinfrontofothers'.Whatoughtwetofeelsoveryashamedabout?Weshouldfeel
ashamedatourstupidityintakingnonoticeofAmidawho,foranincalculablenumberof
kalpas,labouredforoursaketofulfillhisVowsandPractices,andatourbeingdeafto
Shakyamuniwhoappearedintheworldtimeandtimeagain,even8,000timesfrom500dust
motekalpas'ago,toletusknowaboutAmida'swonderfulVows.
Itmaywellbethat,infollowingMahayanaandHinayanapathsandpractices,wediscoverthat,
althoughexcellentintheirdoctrine,theydonotworkforusandwecannotkeeponwiththem.
ThecompletionandfruitionofOtherPowerVowsandPractices,however,havebeenachieved
byAmidaBuddha,andtheirmeritsturnedovertouswholackgoodness.Amidaendowsthose
meritsevenonthosewhoabusetheDharmaorwhohavenoseedsofBuddhahoodinthemor
thosewhowillbebornduringthe100yearperiodaftertheDharmaisinruins.
(TheHanjusan)tellsusalsothatweshouldfeelthoroughlyashamedofthefactthatwehave
neverattendedtoorbelievedtheDharmathatShakyamuniBuddhaspokefromhisheart.There
isnoplaceintheentiretrichiliocosm,notoneevensmallenoughforapoppyseedtoenter,in
whichShakyamuniBuddhahasnotoffereduphisbodyandhislife.Inorderthatwewhodonot
trustinOtherPowermightcometohavetrueFaith,theBuddhahasperformedallkindsof
difficultandlongsufferingpracticestoapproachusandamassmeritsandvirtuesforus.
HencetheHanjusansaysweshouldbeveryashamedthatwepaynoheedtothisvastand
magnanimouswilloftheBuddha.
Tomakethispointclear(theHanjusan)goesontosay:"Shakyamuniusesvariousexpedients
toawakenthisunsurpassedFaithwithinus."
UnsurpassedFaithreferstotheThreefoldFaithofOtherPower.Again,itsays:
"Therearemanyteachings,providingavarietyofexpedients."
Thismeansthattherearedifferentscripturesforthebenefitofdifferentkindsofpeople.
ItisdifficultforanyordinarypersontocomeuponOtherPowerFaith.Nevertheless,whenwe
haveexperiencedhowhardselfpowerpracticesare,wecometoseehoweasyareOther
Powerpracticesand,whenwehearofthestrenuousdemandsoftheHolyPath,webeginto
trustourselvestotheeasywayofthePureLand.
DespitethefactthatourPureLandbirthhasalreadybeenaccomplishedbyAmida,misledby
waywarddesires,wehavefornumberlessagesrepeatedtheroundofmortality,andthuswe
havenotbelievinglyacceptedthewonderfulwisdomofAmida.ThetakingrefugeinAmidaof

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eachlivingbeinginthepast,presentandfuture,infact,meansthateachoneturnstothehere
andnow,onceandforallconsummationofAmida'sPerfectEnlightenment(Shogakuno
ichinen).ThethoughtofrecitingtheNameandrememberingAmidabyeachsentientbeing
throughoutthetendirectionspartakesofthatsamePerfectEnlightenmentofAmida.Thereis
notasinglelivingbeing'sremembranceorrecitationofAmida'sNamethatstayswiththe
practitioner.
HisNameembodiesthewholeofEnlightenmentbecauseitisAmida'sPracticetofulfillthe
GreatVowanditisnotseparatefromAmidahimself(myotaifunt).SincehisNameisthe
embodimentofEnlightenment,itconstitutesthebasisforbirthinthePureLandforeverybeing
throughoutthetendirectionsand,becauseitconstitutesthebasisforourbirthinthePure
Land,thereisnovoworpracticeleftthathasnotbeenperfectedforus.
IntheGengiBunShantaosaystherefore:
"TenrepetitionsoftheBuddha'sNamementionedintheMeditationSutracontaintenvowsand
tenpractices.How?
"'Namu'means'relyon'italsohasthemeaningof'aspiring(tobirth)andwishingtotransfer
(themeritofthepracticesforattainingbirth)'.'AmidaButsu'constitutesthepractices(required
toaccomplishbirth).Forthisreason,whoeverrepeatstheNamewillsurelybeborninthePure
Land."
ThefactthatrepetitionsoftheName,madebythelowerclassofthelowergradeofaspirants
whoareunabletothinkofAmida(ontheirdeathbed),completelyfulfillthevowsandpractices,
demonstratesthatvowsandpracticesarenottobeundertakenbyushumanbeings.Thevows
andpracticesneededtoensurebirthinthePureLandforusordinarypeoplehavealreadybeen
fulfilledbytheBodhisattvaDharmakara'sVowwhichtookhimfivekalpastoestablish,andhis
Practiceswhichextendedforinnumerablekalpas.
RealisationthatAmidahascompletedtheVowandPracticesiscalled'theThreeMinds'or'the
ThreefoldFaith'orsimply'theFaith'.'Namuamidabutsu'istheverbalreverberationofAmida
Buddha'sfulfillmentofordinarybeings'vowsandpracticesintheName.Therefore,the
realisationdoesnotstayinourmindandheart:itreturnstotheoriginalsource,Buddha'sVow.
TheNamedoesn'tremaininusbutgoesstraighttotheGreatVow.Thismeansthatputting
PureLandteachingintoeffectliessolelyinunderstandingtheEighteenthVowtothefull.
Shantao,too,says(inthejozengi):
"IntheLargerSutrathefortyeightVowsaresetoutsolelytomakeitclearthatthosebeings
whorepeattheNameexclusivelyareassuredofbirthinthePureLand."Amidahasperfected
virtuesasinnumerableasthesandgrainsoftheGanges.Forsuchasustheignorantand
thosewhosethoughtsareuncontrolledhisPureLandrepresentssupremedelightandsoitis
called'TheLandofUtmostBliss'.
ItwouldbeagreatpityifanyonewhobelievesinAmida'sVowandsayshisNameshouldtake
thenametobethevirtuousnameofaBuddhawhoresidesoutsideofhimselfandshouldthink
thatbyvirtueofhisearnestrepetitionoftheNamehewillbeborninthePureLand.Ifonlythe
firmbeliefarisesinusthatNamuamidabutsurepresentstheaccomplishmentofourbirthinthe
PureLand,ourbirththereisconfirmedattheinstantwesayitbecauseAmidaBuddhahimself
constitutesthepracticesrequiredforourbirth.WhenweheartheNameweshouldtakeitfor
ourassuranceofbirthandthatitisonewithhisEnlightenment.Eventhoughwehavedoubts
aboutAmida'shavingperfectedhisEnlightenment,weshouldhavenodoubtsatallabout
whetherourownbirthhasbeenaccomplished.Ifonesinglebeingweretoremainunsaved,
AmidawouldneverhaveenteredEnlightenment.Torealisethatthisissoistrulytounderstand
theEighteenthVow.

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(Thewriterwishestothanktheeditorsfortheirhelpinthetranslation.)
Notes:
1.Thetitleliterallymeans'atractonthefirmestablishmentofpeaceofmind'.Theauthoris
unknownbutispresumedtohavebeensomeonecloselyrelatedtotheSeizanschoolofthe
Jodosect.TheeighthabbotoftheShinsect,Rennyo(141599),foundthistobeahighly
inspirationalbookandcompareditto'agoldmine'.
2.Kalpa:Aeonsoftime.Averylongperiodoftimeoftendescribedfigurativelyas,forexample:
supposethereisahugecastlefilledwithpoppyseedsonekalpaisthelengthoftimerequired
toemptythecastleoftheseedsasanangelremovesoneseedatatimeonceeverythree
years.
3.500dustmotekalpas:AnanalogygivenintheLotusSutratodescribeinnumerablekalpasof
time.Supposeonegrindstopieces500thousandtrichiliocosms,multipliedby10,000kotisof
nayutasofasamkhyas(allofthesearehighnumbers).Thensupposeonedropsonepieceafter
passingthrough500nayutasofasamkhyasofworlds,anddropsanotherafterpassingfurther
throughthesamenumberofworldsandonecontinuestodothesameuntilallthepiecesare
exhausted,thenonegrindstopiecesalltheworldsonehascovered.Thenumberofthepieces
thusobtainedisthenumberofkalpasherereferredto.
4.Trichiliocosm:1,000x1,000x1,000worlds.Thisisthelargestunitofworldsystems.
AccordingtoBuddhistcosmology,eachworldhasatitscentreahighmountain(Mt.Sumeru)
whichissurroundedbyfourcontinents,ninemountainranges,andeightseas.
5.ThreefoldFaith:ThethreeaspectsofFaithmentionedintheEighteenthVow.Theyare:
sinceremind,sereneandjoyfulfaith,andtheassuranceofbeingborninthePureLand.
6.Shogakunoichinen:Literally,onethought(moment)ofEnlightenment.Atthemomentof
Enlightenmentonegoesbeyondtemporalandspatiallimitations.TheBuddha'sEnlightenment
isthereforevalidatanytimeandatanyplace.OurNembutsuthoughtandFaitharethe
outcomeofadirectcommunicationwiththishereandnow,onceandforallconsummationof
Amida'sEnlightenment.
7.ThreeMinds:ThesameastheThreefoldFaith.Seenote5above.

InordertobeborninthePureLand,peopleshouldindeedmakethenecessaryvowandcarry
outthepracticethemselves.
However,BodhisattvaDharmakarahasmadetheVowandcarriedoutthePracticeforus.The
effecthehasachievedismadeavailabletous.Thisisbeyondthelawofcauseandeffectinthe
worldlyaswellasthesupramundanesense.ShantaopraisedAmida'sVowasanextraordinary
UniversalVow.
AmidahasfulfilledtheVowandPracticeinplaceofallbeings,wishingtosave,firstofall,those
sinkingintheoceanofbirthanddeathandthentoextendsalvationtothevirtuous.He
resolvedthatifasinglesentientbeingescapedsalvationhiscompassionateVowwouldnotbe
fulfilled.WhenhefulfilledtheVowandPracticeforthesakeofeachandeverysentientbeing,
hisEnlightenmentwasaccomplishedandthebirthofordinarypeopleinthePureLandwas
achieved.IntheVow,AmidadeclaredthathewouldnotenterEnlightenmentiftherewasany
pointinspacewherehiswonderfulNamewasnotheard.WedoheartheName,Amida,andso
weshouldrealisethatourbirthinthePureLandhasalreadybeenachieved.
Inthiscase,'tohear'doesnotmeanlisteningtotheNameinattentively.Itmeansharbouringno
doubtsaswehearthewonderfulworkingofOtherPowerintheOriginalVow.Inhearingthe
Name,thepowertohearithasbeenachievedbyvirtueoftheOriginalVow.Itisentirelydueto
OtherPower.EvenifAmidahasaccomplishedourbirthinthePureLand,howcouldwerealise

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itwithouthearingtheNamewhichhasbeenrevealedbythefulfillmentoftheVow?Suppose
someonehearsAmida'sNameandworshipsarepresentationofhimbutdoesnotrealisethat
theNamesignifieshisaccomplishmentofourbirthinthePureLandanddoesnottakethe
representationtobetheembodimentofEnlightenment.ThisEnlightenmenttheBodhisattva
DharmakaraattainedbyfulfillingtheVowthathewouldnotattainEnlightenmentunlessall
livingbeingswereferriedtothePureLand.ThensuchapersonneithertrulyhearstheName
nortrulyworshipsAmida.
IntheByodogakkyoitsays:
"WhentheyhearthePureLandteaching,theirraptureoveritmakesthemdanceandjump
aboutandtheirhairstandsonend."
Thismeansthatourjoy(infaith)isnotausualone.Ifweweretoapplyourselvestothe
practicenecessaryfortranscendingbirthanddeath,weshouldsurelyfindthatwelackedboth
theBodhiMindandtheintelligencenecessaryfortheundertaking.Aswehaveneitherthe'eye
ofwisdom'northe'feetofpractice',wearecertainlydestinedtothepitoffireinthethreeevil
realms.However,howhappywearetoknowthatAmidahasaccomplishedthenecessaryvow
andpracticeinoursteadandthusconsummatedtheEnlightenmentinwhichthosetobesaved
andAmidahimselfareone.Whenwethinkofthis,wefeelalmostlikedancingandjumpingfor
joy.ThisisequivalenttowhatissaidintheLargerSutra:
"Thenonehears(theteaching)andremembersAmidawithsinglenessofheart."
andalso,
"WepraisetheNameinraptureaswehearit."
WhenwedonottaketheNametobesomethingexternalbutregarditashavingaccomplished
ourbirthinthePureLandandwhenweworshipAmida'srepresentationasshowingourselves
whenwearesoborn,thenwemaysaythatwehavetrulyheardtheNameandhaveworshipped
Amida.TorealisethisistobelieveintheOriginalVow.
ThosewhohavefirmfaithintheNembutsuSamadhi(Nembutsuzammai)ofnecessityfind
themselvesonewithNamuamidabutsuinbothmindandbody.Ourbodiesaresaidtobe
composedofthefourelements:earth,water,fireandair.InHinayanaBuddhismtheyaresaid
tobemadeupofminuteparticles(gokumi).Ifweweretobreakupourbodiesintothoseminute
particles,weshouldnotatanytimecomeupononesingletinyfragmentofaparticlethatwas
notimbuedwiththemeritoftheRewardBodyBuddha(hobutsu).Thus,ourbodiesbeingone
withAmidaareinthemselvesNamuamidabutsu.
Ourmindsarefullofwaywarddesiresandthepettyimpulsesaccompanyingthem.Theyarise
andperishfrommomenttomoment.Ifweweretoanalyseourmindsintoahundredthousand
aspects,therewouldnotbeoneofthemthatwasnotpermeatedwithAmida'sVowand
Practice.Thus,ourmindsbeingonewithAmidaareinthemselvesNamuamidabutsu.Amida's
compassionatebreastthrongswithussentientbeingswhoareconstantlysinking.Therefore
thosetobesavedandAmidahimselfareoneandareunitedinNamuamidabutsu.Again,the
meritoftheDharmaRealmBodyBuddha(hokkaijin)suffusesthedepthsofourdeludedminds.
Forthisreason,too,thosetobesavedandAmidahimselfareoneandareunitedinNamu
amidabutsu.ItisthesameregardingtheprincipalandsubordinaterecompensedinthePure
Land.Asforthesubordinaterecompense,thereisnotasingleobject,evendowntoaleafofa
gemtree,whichhasnotbeenformedforthesakeofus,themostdepraved.Thereforewefind
here,too,thatthosetobesavedandthatwhichbelongstoAmidaareoneandareunitedin
Namuamidabutsu.Asfortheprincipalrecompense,thereisnotasinglemarkofAmida
Buddha'sphysicaldistinction,fromthewhitecurlofhairbetweentheeyebrowsdowntothe
solebearingthemarkofawheelofathousandspokes,whichdoesnotindicatethe

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consummationoftheVowandPracticeforthesakeofussentientbeingswhoareconstantly
sinking.Forthisreason,wefindherethatthosetobesavedandAmidahimselfareoneandare
unitedinNamuamidabutsu.
Ourmindsandbodies,ourthreekindsofaction:physical,verbalandvolitionalandourfour
bodilyattitudes:moving,standing,sittingandlyingareallinterpenetratedbythemeritof
Amida,theRewardBodyBuddha.ThereforeNamu,theonewhotakesrefugeinAmida,is
never,evenforaninstant,separatedfromAmidaButsu(Amidahimself)everythoughtis
whollyNamuamidabutsu.Eachbreathinandoutisnever,evenforamoment,separatedfrom
theBuddha'smeritandsoitssubstanceisentirelyNamuamidabutsu.
TherewasonceamannamedVajrabodhiwhoconstantlypractised"thewatermeditation."His
bodyturnedintoamassofwaterpulledbythestateofhismind.Thisillustratesthefactthat
whenoneistotallydedicatedtoacertainmethodofpracticeone'smindandbodyactually
becomeit.WhenwehavecometoatruerealisationoftheNembutsuSamadhi,ourbodiesas
wellasourmindsbecomeNamuamidabutsu.Whenthisrealisationisverballyexpressed,we
sayNamuamidabutsu.Thisistheveritable'NembutsuoftheUniversalVow'.
Notes:
1.Byodogakkyo:OneofthefiveextantChinesetranslationsoftheLargerSukhavativyuha
Sutra.ThetranslationistraditionallyascribedtoLokakema(Shirukasen)inthe2ndcentury
A.D.ThequotationactuallycomesfromtheJozenGiinwhichShantaogivestheimportofa
passagefromtheByodogakkyo.
2.Thethreeevilrealms:Hell,realmsofhungryspirits,andanimals.
3.ThequotationsactuallycomefromtheOjoRaisaninwhichShantaogivestheimportoftwo
passagesfromtheLargerSutra.
4.NembutsuSamadhi:ThepracticeofallowingtheattentiontoremainontheBuddha,which
includesthesingleheartedremembranceoftheBuddhaandthecontinuousrecitationofhis
Name.ThispracticeleadstobecomingonewiththeBuddha.InShinBuddhism,onenesswith
AmidahasalreadybeenaccomplishedbyhimintheformoftheName,Namuamidabutsu,and
isactualisedwhenourheartsareopenedtohimthroughtheNembutsu.
5.Thefourconstituentelementsofthematerialworld:(1)theearthelementrepresentssolidity
andsupportsthings(2)thewaterelementmoistensandcontainsthings(3)thefireelement
representsheatandmaturesthingsand(4)theairelementrepresentsmotionandcauses
thingstogrow.
6.Gokumi:Minuteparticlesoratomsthesmallestmaterialunitconceivedinsomeschoolsof
Buddhism.
7.Hobutsu:Lit.'Rewardbody'SambhogakayaherereferstoAmidawhohascomeinto
existenceasthe'reward'ofhismeritoriouspractices.
8.Mindorconsciousnessappearstocontinuewithoutabreakwhileoneisawakebut,infact,
itscontinuumismadeupofaseriesofarisingsanddisappearancesfrommomenttomoment.
9.Hokkaijin:Lit.'Dharmarealmbody'thebodyoftheBuddhawhichrepresentsthe
quintessenceoftheuniverseandpermeatesit.
10.Theprincipalrecompense(shoho)referstothesentientexistencesinthePureLand,
namely,Amida,Bodhisattvasandotherinhabitants.Thesubordinateordependentrecompense
(eho)referstotheinanimateexistences,suchasgemtreesandtreasureponds.
11.Watermeditation:Meditationinwhichonemeditatesonthewaterelementofone'sbody
andconceivesofitasthesameasthewateroftheocean.

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TheNembutsudoesnotrefermerelytotheoralactofrecitingitbut,moreproperly,it
expressesourfaiththattheVirtueofAmidaBuddhaisalreadyfulfilledinusintheformof
'Name'andhasbeeneversincehisEnlightenmenttenlongaeonsago.Theverbalexpression
ofthisrealisationis'Namuamidabutsu'.
ThequintessenceoftheheartofthisBuddhabeingGreatCompassion,hisprimaryconcernis
toemancipate,morethananybodyelse,ignorantanddullbeingslikeus.Forthispurposehe
hasdeclaredthattheaccomplishmentofhisEnlightenmentissuchthathisNameandhe
himselfareoneandthesame.HerevealshimselfinhisName,endowingitwithallhismerits
andvirtues.Therefore,eventhoseoflittlefaithandthosewhoseunderstandingislimitedcan
beborninthePureLandiftheysay'Namuamidabutsu'.However,asweareordinary
unenlightenedbeingsofinferiorcapacity,wearenotabletocomebyevenalittlefaith,yet
whenwehearthefullimplicationoftheNameuntilwehavethoroughlyunderstoodit,faithwill
beawakenedinus.
Ifthereissomeonewhosays'Namuamidabutsu'butfailstoattainbirthinthePureLand,itis,
accordingtoT'anluan,"because(hissayingoftheName)doesnotconformtotheimportof
theName."ToconformtotheimportoftheNamemeanstosaytheNamewithabeliefthatwe
shallbeborninthePureLandbytheVirtueandPowerofAmidaBuddha.Fullunderstandingof
theimportofthesixsyllableName,'Namuamidabutsu',iscalledhavingthe'Threefold
Faith'.Thisisbecause(thesayingof)theNameistheverbalembodimentofFaith.Therefore,
thesayingof'Namuamidabutsu'whilebeingmindfulthatAmida'sVirtueisthoroughly
consummatedinmeconstitutestheNembutsurecitationwiththeThreefoldFaith.Thosewho
recitetheNembutsuwithselfpowerkeepAmidaseparatefromthemselvesandconceiveof
himasdwellingintheWestern(PureLand).Beingunenlightenedordinarybeings,suchpeople
onlyoccasionallythinkofAmida'sOtherPowerandsaytheName,therebyholdingthemselves
alooffromAmida.WhenatraceofBodhiMindappearsinthemtheyimaginePureLandbirthis
withineasyreachbutwhentheydonotfeellikerecitingtheNembutsuandtheBodhiMind
fadestheyfeelquiteuncertainabouttheirbirthinthePureLand.
TheimpulsetoseekEnlightenmentrarelyarisesinthemindsofordinarypeopleandsoitis
naturalthattheyshouldremainintheirunsettledplightregardingtheirbirthinthePureLand.
Theywanttheirbirththereconfirmedandwonderif,bychance,itwilljusthappen,butthe
issuewillneverbecertainuntiltheydie.Namuamidabutsuissometimesontheirtonguesbut
theycanhardlybeassuredoftheirbirthinthePureLand.Wemightsayitislikethosepeople
whovisitsomebodyonlywhennecessityarisesorlikethosewhoattendcourtservices.They
wonderhowtheycandowhatAmidawishesandtheyseekhisfavourbyflatteryinordertobe
borninhisPureLand.BysodoingtheyseparatethemselvesfromAmida,theirselfmadefaith
holdingAmida'sGreatCompassionatadistance.Inthiscondition,theyarecompletely
uncertainoftheirbirthinthePureLand.
TheNembutsumeditation(Nembutsuzanmai)istherealisationthattheGreatCompassionate
Enlightenmentof'Namuamidabutsu'inwhichwe,thesaved,andAmida,thesavingpower,are
united.SinceitisAmidahimselfwhohascompletedallourvowsandpractices,theputtingof
handstogetherinreverence,thesayingoftheNembutsuwiththemouth,thebelievingin
AmidawiththemindeverythingisaccomplishedbyOtherPower.Hence,showingthatinthe
Nembutsumeditationthesavedandthesavingpowerareunited,theMeditationSutrasaysin
thesectionontheEighthMeditation:"AlltheBuddhasandTathagatashaveaDharmaRealm
body,andso(AmidaBuddha)entersthemindsofallsentientbeings."(Shantao)explainsthis
passageasfollows:"TheDharmaRealmistheworldwhichistobeenlightenedinother
words,theworldofsentientbeings."Hedoesnotspecificallysay'sentientbeingswhopractise

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meditation'or'sentientbeingswhohaveBodhiMind'butstatesthat'sentientbeings'ofthe
DharmaRealmaretobeenlightened(byAmida).Hence,itissaid:"TheDharmaRealmisthe
worldwhichistobeenlightenedinotherwords,theworldofsentientbeings."Heprecisely
explains:"Since(Amida's)mindreachesthere,hisbodyalsoreachesthere."TheVirtueof
Amida'sbodyandmindfillsthemindsandbodiesofallbeingshence,(theMeditationSutra
says):"(Amida)entersthemindsofallsentientbeings."Hewhobelievesthisiscalled'onewho
practisestheNembutsu'.
Again,inexplainingtheMeditationontheTrueBody,(Shantao)saysthatthethreefoldactionof
NembutsufollowersandAmida'sActionarenotseparatefromeachother.SinceAmida's
EnlightenmentisdependentuponthebirthofallbeingsinthePureLandandthebirthofall
beingsinthePureLandisrealisedthroughAmida'sEnlightenment,theirthreefoldactionand
Amida'sarecompletelyoneandthesame.Thosewhohavelearnedandunderstoodthatthere
isnobirthinthePureLandforussentientbeingsapartfromAmida'sEnlightenmentandthat
ourvowandpracticehavebeenaccomplishedforusbyAmidahimselfarecalled'thosewho
practisetheNembutsu',andtheverbalexpressionofthisfaithoftheirsis'Namuamidabutsu'.
Andso,howeverhardthetrueNembutsufollowermaytrytogetawayfromAmidahecannot
separatehimselffromAmidabysomuchastheshadowofathought.
BecauseAmidahasaccomplishedtheEnlightenmentof'Namuamidabutsu'inwhichheandall
beingsareunited,theignorant,mostinferiorbeingsofthelowestgradewhosay'Namuamida
butsu',eventhoughtheylackmindfulness,canbeborninthePureLand,notbyvirtueoftheir
saying'Namuamidabutsu',butbecausetheirsayingitsimplyrevealstheiralreadyachieved
birththebirthmadeespeciallyattainableforthemostwicked.
"Eventhosewhocanhardlyhearthename'theThreeTreasures',afterthedestructionofthe
ThreeTreasuresmentionedintheLargerSutra,"willbeborninthePureLandbyjustsaying
'Namuamidabutsu'once.Inthiscase,itisnotthesayingofitthatbringsabouttheirbirth
therebutthelatentworkingoftheVowandPracticeconsummatedbyAmidathatcomestothe
surfaceinthemwiththatsinglesayingof'Namuamidabutsu'and,thus,theirbirthinthePure
Landtheeventofculminatingimportanceinlifeisassured.
IfweunderstandthisweseethatourbirthinthePureLand,havingbeensettledhereandnow,
isnotattributabletoourowngoodsenseinsaying'Namuamidabutsu'andhavingfaithin
OtherPower:oursayingof'Namuamidabutsu'revealstheconsummationforandinusofthe
VirtuewhichAmidaachievedatthemomentofEnlightenmenttenlongaeonsagoafterhaving
labouredassiduouslyforanincalculablyprolongedperiodoftime.
Inoursayingof'Namuamidabutsu'wearemindfulofthisfactand,inourperformanceof
religiouspractices,weworshipandrevereAmidatoexpressourjoyandgratitude.Thus,
Amida'sPerfectEnlightenmentandourperformanceofreligiouspracticesareoneand
inseparable.Tocallthisacloserelationshipisnotenoughanyproximityistoodistant.We
shouldknowthatwithinthisonenesswemakeadistinctionbetweentheonewhothinksand
thatwhichisthought.
ENDOFPARTONE
Notes
1.IntheOjoRonchubyT'anluan.
2.TheThreefoldFaith:seeThePureLand,Vol.2No.1,p.33,Note5.
3.TheNembutsuMeditation:seeibid.,Vol.3No.1,p.24,Note4.
4.TheEighthMeditation:themeditationonAmida'simage.
5.IntheJozenGibyShantao.

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6.TheMeditationontheTrueBody:theninthofthe13meditationspresentedintheMeditation
Sutra.
7.Thethreefoldaction:actionsdonewiththebody,mouthandmind.
8.Themostinferiorbeingsofthelowestgrade:thelowestoftheninegradesofbeings
classifiedintheMeditationSutra.Theyaredoersofallsortsofevilbut,encounteringagood
friendandsaying'Namuamidabutsu'underhisguidance,willbeborninthePureLand.
9.TheThreeTreasures:theBuddha,theDharmaorlawandtheBuddhistcommunity.
10.IntheLargerSutraitissaidthattheBuddhistteachingwillperishsometimeinthefuture
butthatthissutrawillcontinuetoremainintheworldthereafterforanother100yearstoguide
people.

PARTTWO
InVasubandhu'sDiscourseonthePureLanditsays:
"ThegreatcongregationofsagesintheformofpureblossomssurroundingtheBuddha
AreborntherehavingbeentransformedfromwithintheflowerofEnlightenment."
ThosewhohaveattainedtheGreatFaithoftheOtherPowerarecalled'Pureblossomsages',
fortheywillallalikebebornfromwithintheflowerofEnlightenment.Theflowerof
EnlightenmentcorrespondstothespirituallotusflowerthatgrowsfromAmida'sGreat
CompassionbywhichheenteredthatEnlightenmentcalled'theunityofrescuedandrescuer'
whenalllivingbeingsintheuniversehadtheirvowsandpracticesfulfilledbyhim.As
BodhisattvaDharmakara,AmidapledgedthePureLandbirthofallofthemandvowedhewould
notenterEnlightenmentunlesstheywereallbornthere.
Thesamethingistaughtinthe'SeventhMeditation'sectionoftheMeditationSutraastheway
tobefreeofpainandsuffering.Itisalsoshowninthe'LowestBirthoftheLowestGrade'
sectionaslotusflowersthatwelcomethosewhohavecommittedthefivegravestoffenses.The
Buddha'smindislikenedtoalotusflowerbecauseitisneverbesmirchedwiththemuddy
defilementsofordinarybeings'earthlydesiresandpassions.Howdoesthelotusflowerbirthof
theBuddha'smindcomeabout?InhisexplanationofthispassageT'anluansays:
"TheyareallbornbythesameNembutsu,andnotbyanyotherpath."
Healsosays:
"Thosewhoinhabittheworld,eventheremotestplace,throughoutthewholeextentoftimeare
allbrothersandsisters."
Wediffermorally,beingseparableintoninegrades,butwedonotdifferinrespectofrelyingon
Amida'sVowandPracticeandsoweareallunitedinEnlightenment.Therefore,T'anluansays:
"TheyareallbornbythesameNembutsu,andnotbyanyotherpath."
ThosewhohavereachedPureLandbirthbeforethishavegonetherebyrelyingontheVowand
PracticeofOtherPowerandthosewhowillbesobornafterthiswillgotherebytakingrefuge
intheOneThoughtofAmida'sEnlightenment.TheyallarrivewithinthelotusflowerofAmida's
mindandheart.Forthisreasonitissaid:
"Allthesentientbeingsinthewholeworldarebrothersandsisters."
ThosewhoseetheBuddha'sbodyalsoseewithreverencetheBuddha'smindandheartwhich
isnoneotherthanhisCompassion.WithpityAmidafixeshisattentiononussothathismind
andheartpenetratesasdeepasthemarrowofourbonesandstaysthere.Itislikeapieceof
charcoalthathascaughtfire.Wecannotpluckthefirefromtheburningcharcoalhowever
muchwetry.Theembracinglightofhismindandheartshinesonusrightthroughtothecore
ofourfleshandbones.

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Eventhoughitiscontaminatedwiththethreepoisonsofgreed,hatredandillusionandwith
everyotherdefilingpassionandanxiety,thereisnoregionofourheartthatisnotsaturated
withtheBuddha'svirtue.ThustheBuddhaandsentientbeingsareconstitutionallyonebody
fromtheverybeginning.ThisstateofaffairsiscalledNamuamidabutsu.Oncethisfaithis
awakened,anyonewhosaystheNembutsuonlyonceinawhilehastobecalledapersonof
constantNembutsu.(Shantao)saysthesamething(inhisCommentaryontheMeditation
Sutra)inthesectiononthethreerelationships(withAmida):
"(Whensentientbeings)alwayssay(theBuddha'sName)andalways(worshiphim)withthe
body..."
WhenwetrustinthevirtueofAmida'sthreefoldactivity(bodily,oralandvolitional)ourown
threefoldactivityisunitedwithAmida'sWisdom,andthevirtuesAmidahas,amassedover
manyaeonsareexhibitedinourbodily,oralandvolitionalactivities.
Furthermore,inChinaduringtheT'angDynasty,therelivedamuchrespectedmancalledFu,a
greatteacherwhoexcelledinMahayanaaswellasinnonBuddhistscriptures.Heusedtosay:
"EverymorningtheBuddhaandIrisetogetherandeverynightIsleepwiththeBuddhainmy
arms."
Whenhesaid'theBuddha',hemeantTathata,thenoumenalBuddha,whichiscommonly
discussedintheHolyPathteachings.However,fromtheviewpointoftheattainmentof
perfectionbypractices,exactlythesamethingcanalsobesaid.Aspirantsfeelthesameway
oncetheyareprotectedbytheembracingLightofAmida'smindandhearttheyriseeach
morninghandinhandwithAmida'svirtuesandretireeachnightembracinghisWisdom.
HowcanwetakeadvantageofthevirtuesofthoseBuddhas(mentionedinothersutras)who
arenotclosetous?ThenoumenalvirtuesofTathata,theDharmanature,liecloseathandbut
wewhohavenowisdomandintelligencecannotfindawaytoprofitbythem.Itisagreatpity
thatwevainlygobacktoourowngroundwherewehavetorepeattheroundofmortality,
boundhandandfootbytheunreasonedillusionofselfpower,inspiteofourhavinglongbeen
rescuedbyOtherPowerAmida'sVowandPracticewithinusthatensuresourEnlightenment
andourPureLandbirthwithoutselfpower.
HowsorryShakyamuniBuddhawouldfeelthathiseightthousandcomingsandgoingswereto
noavailandhowsaddenedAmidaBuddhawouldbetofindnotraceoftheeffectsofhislong
andearnesteffortstoenlightenuswewhoaresodifficulttoteach.Evenifonlyoneperson
comestobelieveinthismarvellousVowandPracticeitisarealrepaymentoftheBuddha's
kindness.AndsoitsaysinTaocho'sAnrakushu:
"SincetherehasalreadybeenestablishedthewayofOtherPowerthatwecanmakeuseof,we
shouldstopthinkingofstayinginourburninghouseandclingingfoolishlytoselfpower."
Howtruethisis!Inteachingthatweshouldrenouncethefalseclaimsofboastfulselfpower
andinsteadtrustinOtherPower,(Shantao)explains:
"Weshouldmakesurethatweleavethismisleadingpathandreturnhome."
Alsohesays:
"NowI'llleave.Idon'tfeetlikestayinginthistreacherous,evilplace."
Furthermore,inhisHojisan,Shantaosays,
"TheLandofUltimateBliss,Nirvana,theRealmofNonAction,Isdifficulttoreachforthose
whorelyonmiscellaneousgooddeedsperformedaccordingtodifferentcircumstances.
ThereforetheBuddhapresentsuswiththechoiceoftheEssentialWayandteachesustorecite
Amida'sNamesinglemindedly."
Themeaningofthispassageisthis:'theLandofUltimateBliss'istheplaceofnonaction
(asamskara)andnondefilement(anasrava)andsomiscellaneousgooddeedsperformed

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accordingtodifferentcircumstanceswouldprobablynotqualifyustobebornthere.Weshould
takerefugeintheNembutsuSamadhiofnonactionandnondefilementand,thereby,seektobe
bornintheRecompensedLandofnonactionandeternallife.
Firstly,'miscellaneousgooddeedsperformedaccordingtodifferentcircumstances'denotes
selfpowerpractices.OnewholacksarightunderstandingofBuddhismorawakensnofaith
mayclaim,throughone'sacquaintancewithamonkoftheRitsusect,thatthepreceptsarethe
mostpreciousthingintheworldorthinkthattheesotericpracticesofShingonperformedeven
forthepurposeofprayingforsomesecularbenefitwillservetoestablishcloserelationswith
Buddhismandsotheyarevaluable.Practicessuchasthesearegooddeedsperformed
accordingtoourownconvenienceandcircumstances.Thereforetheyarerelegatedtothe
positionof'miscellaneousgooddeeds'.Onthislevelofpracticethesamemightbesaidabout
theNembutsupractice,i.e.recitingtheNembutsubyselfpowermightbeequivalentto
miscellaneousdeedsperformedaccordingtothepractitioners'circumstances.
PeoplearbitrarilytaketheNembutsuasfollows:whenonemeditatesontheprincipaland
subordinateadornmentsofthePureLandandrecitestheName,theNembutsudoesexistbut
itdoesnotexistwhenonedoesnotmeditateonorrecitetheName.TheNembutsuonthislevel
ofpracticecanscarcelyberegardedastheNembutsuofnonactionandeternallife.Ifthe
NembutsuexistsonlywhenwerecitetheNameandceasestoexistwhenwedon't,thenitis,
afterall,aNembutsuofevanescenceandvicissitude.
Thecharactersfor'nonaction'literallymean'nothingtobedone'.HinayanaBuddhismspeaks
ofthreekindsofnonaction.Thenonactionofspace,whichisoneofthethree,meansthat
spaceneitherpassesawaynorisoriginated:itisnaturallyso.InMahayanaBuddhismnon
actionistheeverlasting,unchanginglaw,calledsuchness,Dharmanatureandsoon.Inthe
SectionExplainingtheTitle(oftheGengibun)itissaid,"TheDharmabodyiseverlastingjust
likespace."HeretheauthorintendstoindicatetheeverlastingqualityofthePureLand.
ThereforetheLandofUltimateBlissiscalled"theLandofnonactionandeternallife"because
itneithercomesintobeingnordisappearsbyhumanagency.TheNembutsuSamadhiisthe
sameasthis.Itdoesnotappearordisappearaccordingtowhetherornotsentientbeingsrecite
theNembutsu.Thisshouldbeconsideredcarefully.
Broadlyspeaking,'nembutsu'means'thinkingoftheBuddha'.ThinkingoftheBuddhameans
thinkingofthemeritconsummatedbytheBuddha'sGreatVowKarmaPowertocutoffthe
bondswhichtiesentientbeingstotheconditionofbirthanddeathand,thereby,enablethemto
bebornintheRecompensedLandofNonRetrogression.WhenwethusthinkoftheBuddha's
merit,rideontheOriginalVowandtakerefugeinit,ourthreefoldactivityisraisedtothelevel
oftheBuddha'sEnlightenmentby'leaningontheBuddha'sbody'.ThereforetheNembutsu
Samadhiunderdiscussionisnotourownpracticeeventhoughwerecite,worshipandthink.
WeshouldtakeitasperformingAmida'spractice.
TheOriginalVowistheonewhichAmidaproducedafterfivekalpasofcontemplation.Karma
PowermeanstheBodhisattvapracticesheperformedformillionsofbillionsofkalpasandalso
thevastmeritandvirtueofBuddhahoodwhichhasbecomemanifestafterhisEnlightenment
tenkalpasago.AmidatookgreatpainstocultivatethismeritandvirtueofVowandPractice
solelyforthesakeofignorantpeopleofthefutureevilageslikeus.Whenhehadseveredthe
bondsofeachandeveryoneofthesentientbeingsofthetendirectionswhichtiedhimtothe
conditionofbirthanddeathandhadthusfulfilledtheVowandPractice,therebyproducingthe
RecompensedLandofNonRetrogression,heconsummatedtheEnlightenmentoftheunityof
therescuedandtherescuer.TothinkoftheessenceofEnlightenmentiscalledtheNembutsu
Samadhi.ThereforetheNembutsuSamadhishouldnotresideinourthreefoldactivity.

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Inthenormalcourseofpractice,wearesupposedtoperformthepracticeourselvestocutoff
thebondsofbirthanddeathandcarryoutthevowandpracticeforenteringtheRecompensed
Land.However,thespecialUniversalVowbeingsuchthatittranscendsthelawthatoneattains
aspecificresultbyperformingaspecificcausalpractice,theBuddhahasaccomplished
ordinarybeings'birthinthePureLandwithhisGreatVowKarmaPower.Ifwetakerefugein
himwithafeelingofgratitudeforwhathehasdoneforus,ourthreefoldactivityworksasa
positiveagent,i.e.ofriding(theVowPower),andAmida'sVowPowerbecomesanobjectofit,
i.e.avehicletotakeustotheRecompensedLandoftheRecompensedBuddha.Henceitis
saidthatwhenone'smindandheartoftakingrefugeridesontheOriginalVow,allone's
threefoldactivity'leansontheBuddha'sbody'.
Amida'sVowandPracticeformtheverysubstanceofthevowandpracticerequiredforour
ownbirthinthePureLand.Therefore,apartfromtheEnlightenmentAmidahasattainedasthe
fruition(ofhisVowandPractice),wedonotspeakofanypracticerequiredforourownbirth.
However,thoughfullyawareofthissomethinkthattheBuddha'sEnlightenmentis'public
property)andso,puttingasidehisEnlightenment,theyresolve,"WhynotawakenBodhimind
andperformpracticeswithpurehearts?"Thisisadeplorablyattachedview.SinceAmida's
EnlightenmentisthestateinwhichourPureLandbirthhasalreadybeenfulfilled,hisbody
representsthevowandpracticerequiredforourbirth.Thispracticeisnotthesortofpractice
whichdependsonsomemindfulactonourside.Therefore,ithasbeensaid,
"ApartfromtheEnlightenmentAmidahasattainedasthefruition(ofhisVowandPractice),we
donotspeakofanypracticerequiredforourownbirth."
ToacceptthisEnlightenmentclearlyinthemindiscalledthe'threeminds'or'shinjin'.Inthis
Enlightenmentinwhichtheunityoftherescuedandtherescuerisaccomplished,theName
andthesubstancearenotseparatetoexpressthisrealisationthroughthemouthiscalled
'Namuamidabutsu'.Forthisreason,throughfaithwearebroughtbacktoAmida'sonceand
forallconsummationofEnlightenmentwearebroughtbacktoitthroughtherecitationofthe
Namewiththelips.EvenifwerepeattheNameonethousandtimes,notasinglerecitationgoes
beyondtheonceandforallconsummationofEnlightenment.Evenifwespenddaysand
nightswithoutsayingtheNameorwithoutthinkingofAmidabecauseoftirednessand
indolencesolongasourfaithinOtherPowerisfoundedontheOriginalVow,werealiseinour
heartsthatsincetheBuddha'sbodyrepresentsitseternalactivityitisthebodyofenduring
anduninterruptedpractice,theNamebeing(thepracticeof)nonactionandeternalpresence.
Thisiswhat(Shantao)meansby"AmidaButsuisthepractice".
Further,whenIsaidabove,"NembutsuSamadhiisnotourpracticeeventhoughwerecite,
worshipandthinkbutweareperformingAmida'spractices",Imeanthatifourmindsthattake
refugeinAmidarideontheOriginalVowandallouractsofthemind,mouthandbodyreston
Amida'sbody,ourbodiesceasetoexistseparatelyfromAmidaandourmindsceasetoexist
separatelyfromhim,too.Whenwerecite(theNembutsu)withthelips,weexpressour
gratefulnessfortheEnlightenmentoftheunityoftherescuedandtherescuer.Whenwe
worship,weexpresswithourbodiestheoverwhelmingjoyoverthebenevolenceofOther
Power.Therefore,eventhoughwereciteandthinkonAmida,wedonottherebyintendto
amassmeritbutwesimplyperformthepracticewhichAmidahasalreadyaccomplishedforus
ordinarypeople.
Amida'sbodyisuncreatedandundefiledboththeprincipalandsubordinatemanifestationsof
thePureLandareuncreatedandundefiled.SincetheNameandAmida'sbodyarenotseparate,
theNameisalsouncreatedandundefiled.Therefore,weshouldconcentrateontheNembutsu
Samadhiby"recitingAmida'sNameexclusivelyand,again,exclusively",asquotedabove.The

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word'exclusively'isrepeated.Thefirst'exclusively'meansabandoningmiscellaneous
practicesandtakinguptherightpractices,'andthesecondonemeanssettingasidethe
auxiliaryactsandbeingabsorbedintheactofrightassurance.Also,thefirst'exclusively'
referstothesinglepracticeandthesecondone,thesinglefaith.Thus,thesinglepracticeand
singlefaithareimpliedby'exclusivelyand,again,exclusively'.
TheessenceoftheactofrightassuranceisnottheNembutsurecitationasitispractisedby
ordinarypeopleasoneoftheirthreekindsofact.ThebodyoftheBuddhawhoembracesand
doesnotforsake(thosewhorecitetheNembutsuincessantly),whetherwalking,standing,
sittingorlying,regardlessofhowlongtheyhavebeenpractisingit,isindeedtheactofright
assuranceforordinarypeople'sbirthinthePureLand.BecauseAmida'sNameandBodyare
notseparate,theName,too,istheactofrightassurance.TobeabsorbedintheNamuamida
butsuinwhichtheunityoftherescuedandtherescuerisaccomplishediscalledtheNembutsu
Samadhi.TheNameisuncreatedandundefiled,becausetheunityoftherescuedandthe
rescuerisaccomplishedinitthroughtheBuddha'sunhinderedwisdom,withoutawaitingthe
practitioners'recitation.Thisimplicationisshownas"theLandofUltimateBliss...theRealmof
NonAction".
TheNembutsuSamadhiisnotbasedonthepractitioner'sconcentratingthought.Itisto
rememberthattheBuddha'sGreatCompassionembracesallsentientbeings
TheBuddha'smerithasbeenaccomplishedonsentientbeings,effectingtheunityofthe
rescuedandtherescuer.Therefore,whenthethoughtoftakingrefugeinAmidaarisesinheart,
itdoesnot,infact,ariseinourheartsforthefirsttime.Itisthemeritwhichhasbeen
accomplishedforboththerescuedandtherescuermanifestinginourthought.Asregardsthe
recitationof'Namuamidabutsu',too,wedonotapproachtheBuddhabyrecitingit.Themerit
oftheEnlightenmentinwhichtheunityoftherescuedandtherescuerhasbeenaccomplished
manifestsitselfonourlips.WearebroughtbackintotheBuddha'sbodythroughfaithweare
broughtbackintotheBuddha'sbodythroughrecitingtheName.
ThereisaparableofthesuntodistinguishOtherPowerfromselfpower:toseekbirthinthe
PureLandwithselfpowerisliketryingtoseethingsinthedarkwithourowneyes.Thisis
clearlyanimpossibility.Oureyescatchthesunlight,andseetheobjectswhicharereflectedin
it.Thisisduetothepowerofthesun.However,evenifthereissunlight,whichisthe'cause'of
theactofseeing,thosewhowerebornblindcannotseeobjects.Again,evenifoureyes,which
actasa'condition'forseeingthings,arenotblind,wecannotseeobjectsinthedark.Only
whenthe'cause'whichisthesunandthe'condition'whichistheeyesareunited,doestheact
ofseeingbecomepossible.Inthesameway,ourPureLandbirth,whichisamatterofthe
greatestimportance,comesaboutwhenwereceivethemeritoftheOriginalVowwiththe
thoughtoftakingrefugeinAmida.ThemindandheartoftakingrefugeinAmidaislikethe
eyes,andtheembracingLight(ofAmida'scompassion)islikethesun.'Namu'istotakerefuge,
andisliketheeyes'AmidaButsu',theEnlightenmentbodyinwhichtheUniversalVowof
OtherPowerisaccomplished,islikethesun.Therefore,asfarasreceivingthemeritofthe
OriginalVowgoes,whenthosewhohaveastockofmeritfrompreviouslives'takerefuge,
('Namu'),'inAmidaandsay'AmidaButsu'allthemeritofthousandsofpracticesandgoodacts
asnumerousasthesandgrainsoftheRiverGangesarefulfilledinthematthefirstutterance
ofthatsixcharacterName(namuamidabutsu).Forthisreason,weshouldnotseekany
othermeritofgoodness.
Notes
1.TheThreeMindsmentionedintheMeditationSutra:(1)asinceremind,(2)adeepmindand
(3)amindthattransfersmeritandaspiresforbirth.

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2.OtherPowerfaithpresentedintheLargerSutra.
3.FromtheGengibunbyShantao.Thequotationispartofthepassageexplaining
Namuamidabutsuintermsofaspiration(namu)andpractice(amidabutsu).
4.FromShantao'sHojisanseeThePureLand,Vol.4,No.2,p.34.
5.Shantaodistinguishesfiverightpractices():1.chantingthesutras2.meditatingonAmida
andhisland(),3.worshippingAmida4.recitingtheNembutsu(f"),and5.praisingand
makingofferingstoAmida().Ofthefive,thefourthiscalled'theactofrightassurance'(),
andtherest'auxiliaryacts'().
6.FromShantao'sHojisanseeThePureLand,Vol.4,No.2,p.34.
7.Unlesswehaveagoodstockofmerit,whetherproducedbyourownpowerorbyavailing
ourselvesofvariousmeansprovidedbyBuddhasorBodhisattvas,wearenotabletomeetand
believeintheDharmainthetruesenseofthetermand,thereby,attainsalvation.

TherearefourmodesofbirthinthePureLand.
(1)Birthwithrightmindfulness:ThisiswhatisreferredtointheAmidaSutraas"one
instantaneouslyattainsbirthwhiledwellinginanunpervertedstateofmind".
(2)Birthinafranticstateofmind:ItisstatedintheMeditationSutra,sectiononthelowergrade
ofbirth:"Hewhohasdonetenevilactsorbrokenpreceptsorcommittedfivedeadlysinswill
beinafranticstateofmindatthetimeofdeath,graspingattheair,perspiringwhitesweatand
seeingthefiercefireofhellmanifestingbeforehiseyes.If,however,hemeetsagoodteacher
andisledtosayevenoneNembutsu,thinkofAmidaevenonceorreciteeventenNembutsu,
hewillbeborninthePureLand."
(3)Birthwithadimconsciousness:ThisismentionedintheGungiron.Eventhough,
ordinarily,apersonisshoneuponbytheallembracingLightand,thereby,thefaithofcomplete
trusthasbeenawakenedinhim,sincehestillhasabodyofbirthanddeath,hisconsciousness
maybecomedim(atthetimeofdeath)owingtosomekarmiccausesinthepast.Evenifit
does,thereisnodoubtthathisbirthinthePureLandwillbebroughtaboutbytheOtherPower
WisdomoftheBuddha.Itisjustasthemoonlightceaselesslyshinesuponusevenwhenwe
aresleeping.SincetheallembracingLightcontinuouslyshinesuponusevenifwelapseintoa
dimstateofconsciousness,weshallstillattainbirthinthePureLandbythepowerofthe
Light.
Thosewhoareignorantofthelawofcausalitywillquestion:"Whydoesn'ttheBuddha,withhis
power,keepaspirantsfromlapsingintoadimstateofconsciousness?"or"Inadimstateof
consciousness,onewillnotattainbirth."Theyhavethesedoubtsbecausetheyarenotwell
versedintheholyscripturesandareconfusedaboutthelawofcausalityand,thus,entertain
doubtsabouttheBuddha'sinconceivablewisdom.
(4)BirthwithamerethoughtoftheBuddha:ThisismentionedintheHokkukyo.Itisstatedin
itthatonewillattainbirthevenifonedoesnotsaytheNembutsubutonlythinksoftheBuddha
inone'smind.
ThefourmodesofbirthweredistinguishedbytheShoninofKurodani.
Ordinarypeopleoftheworld,beingunclearaboutthefourmodesofbirth,thinkthatifonedoes
notsaytheNembutsuorlapsesintoadimstateofconsciousnessatthetimeofdeath,onewill
notbebornbutthatifonesaystheNameone'sbirthiscertain.Thismaysoundreasonablebut
itisathoughtlessview.
ItisstatedintheShugokokkaikyothat500sonsofarichmerchantrecitedtheBuddha'sName
attheirdeathbutfailedtoattainbirth.Thus,thosewhorecitetheNamebutlackatrustingfaith

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willbereborninthehumanorheavenlyrealm(notinthePureLand).Allthefourkindsof
aspirantsattainbirthifatrustingfaithhasbeenawakenedinthem.
InVasubandhu'sDiscourseontheBirthitissaid,"ItakerefugeintheTathagataofLight
unhinderedthroughoutthetenquarters".
Aprofoundteachingmaybeunderstoodthroughasimpleparable.Letussupposethatthesun
isKannon.Kannon'slightisperceivedevenbyalittlechild.Whenveryyoung,hedoesnot
knowit.Whenhegetssomewisdom,hewillsupposethatheseesthingswithhisownpower,
thatis,withhiseyesight.However,whentoldbysomeonewhoreallyknowsaboutthesunthat
ifonewereabletoseethingswithone'seyesightaloneonecouldseethingsatnightandthen
urgedtogobacktotheprimarycause,thatis,thesunlight,hefollowsthisinstructionand
becomesconvincedoftheworkingofthesunlight.Similarly,(beliefin)one'seyesightwillbe
replacedby(abeliefin)Kannon'slight.Thisisalsothecasewhenwehaveatrustingfaithin
Amida.Ourlife,isAmida'slifeevenwhileweareunawareofit.Wedonotknowthiswhileour
wisdomisnotyetdeveloped.Whenwegetsomewisdomandlearntodependonourown
power,wethinkthatthisisourlife.Then,hearingagoodteacher'sinstructionthatweshould
gobacktoAmida'slife,whichistherootofourlife,weacceptitandtakerefugeintheBuddha
ofImmeasurableLifewithabeliefthatourlifeistheImmeasurableLife.Takingrefugeinhimin
thiswayisexplainedas'havingrightmindfulness'.
OnewhohassubmittedoneselftoAmidaandthusattainedrightmindfulnesswillbeborneven
ifoneafterwardslosesconsciousnessowingtosomeheavykarmicbonds.Itisexplainedin
theGungironthatonewillattainbirtheveninadimstateofconsciousness,because,when
shoneuponbytheallembracingLight,beinginadimstateofconsciousnesswillceaseand
onewillattainbirthwithaheartofgreatjoy.Again,beforetheysubmitthemselvestoAmida,
thethreelowestclassesofpersonmentionedintheMeditationSutrasee(atthetimeofdeath)
manifestationsofhellandbecomefranticwithfear.However,ifledbyagoodteachertosubmit
themselvestoAmida,theywillattainbirth.
Further,thosewhohavesubmittedthemselvestoAmidaatordinarytimesreceivethebenefitof
'beingembraced'hence,whentheydie,theywillattainbirthwhiledwellinginunperverted
thought.Thisiscalled'birthwithrightmindfulness'.Again,accordingtotheHokkukyo,when
thefaithofsubmittingoneselftoAmidaisawakened,onewillbebornevenifonedieswithout
expressingone'sfaithinwords[i.e.sayingtheNembutsu].Thisiscalled'birthwithamere
thoughtoftheBuddha'.Whateverthecasemaybe,whentheinconceivableOtherPowerfaith
isfirmlyestablished,thereshouldnotbeanydoubtaboutbirthinthePureLand.
ThereisaparableintheKambutsuzammaikyo,whichsaysthatoncetherelivedarich
merchant,whohadadaughter.Whenhedisposedofhiswealthbeforedeath,hegavehera
lumpofgoldobtainedfromJambuRiver.Shewrappeditinafilthyclothandhiditinthemud.
Thekingsenthisretainerstotakeitbut,unabletofinditeventhoughtheywalkedonit,they
returnedhome.Later,thedaughterrecovereditandengagedinbusinesswithit,andthen
becameevenricherthanherfather.
Thisiswhattheparablemeans:thekingisone'smindking.Thetreasuresarevariousgood
acts.Retainersarethe'sixbandits'.Beingrobbedofvariousgoodsbythesixbanditsmeans
thatonehasnochanceofattainingemancipation.Torecoverthegoldfromthemudand
becomesorichthattherewasnothingshecouldnotdowithherwealthmeansthatwhenone
attainsfirmfaiththroughtheNembutsuSamadhioneveryquicklyattainsbirthintheLandof
PeaceandBliss.Towrapthegoldinafilthyclothandhideitinthemudmeansthatordinary
people,whoaredefiledandevil,intheperiodofthefivedefilementsaretheprimaryobjectof
salvation.

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Again,whenfireisbroughttoapieceoffirewood,thefiredoesnotleaveit(untilitisburntout).
Thefirewoodisthepractitioner'sheart.ThefireisAmida'sLightwhich'embracesanddoesnot
forsake'.WhenoneisilluminedandprotectedbyAmida'sspiritualLight,onewillseethatthe
Buddha'smindisnotseparatefromone'sownandthatone'smindisnotseparatefromthe
Buddha's.ThisstateofunityiscalledNamuamidabutsu.
THEEND
Notes
1.TheMeditationSutramentionsninekindsofpeoplewhoattainbirthinthePureLand.First,
threegradesaredistinguished:higher,middleandlowerandeachisfurtherdividedintothree
classes:higher,middleandlower.AccordingtoShantao'sinterpretation,thehighergradeof
peopleareMahayanaorientedaspirantsofthePureLand,themiddlegradeareHinayana
orientedandthelowergradeareevildoerswhoareledtoaspiretothePureLandontheir
deathbed.
2.'TheDiscourseClearingManyDoubts',7fascicles,byaChinesePureLandmaster,Huikan
(Ekan),ofthe7thto8thcentury.
3.'TheDharmaDrumSutra',2fascicles,quotedinTaocho'sAnrakushu('Collectionof
PassagesofPureLandTeaching').
4.ReferstoHonenShoninthisnamederivesfromtheplaceonMt.Hieiwherehestudied
BuddhismunderEikuandlaterreadtheTripitakafivetimes,untilhefoundinspirationinShan
tao'sworkandwasconvertedtoPureLandBuddhism.
5.'ProtectionoftheStateSutra',10fasciclesthefulltitlemeans'ProtectionoftheKingofthe
StateDharaniSutra'thissutrasaysthateventhosewhoexpressinwordstheirtakingsincere
refugeintheThreeTreasuresaresubjecttorebirthamonghumanbeings.
6.Morepopularlyknownas'DiscourseonthePureLand'thefulltitlemeans'ADiscourseon
theAmitayusSutraandaVerseofAspirationforBirth'thepassagequotedhereappearsatthe
beginningoftheverse.
7.Herekimyoisexplainedas'returningtoorbecomingonewithsomeone'slife'inaccordance
withapopulartheory.ItistobenotedthatShinranShonininterpretsitas'obeying(Amida's)
call'.Thecharactermyo'indeedhasthemeaningsofboth'life'and'command,call,etc.'
8.'TheBuddhaContemplationSamadhiSutra',10fasciclesthissutraexpoundsthemeritof
contemplatingtheBuddha.Theparablepresentedhereappearsinthe10thfascicle.
9.Thepurplishgoldobtainedfromtheriverwhichrunsthroughthemango(jambu)forest.
10.Theoveralldiscriminatingfunctionofmindopposedtomentalelementswhichdistinguish
specificaspectsofanobject.
11.Thesixobjectsofperceptionandsensationcorrespondingtothesixsenseorgans.They
arevisualcolourandform,sound,odour,taste,objectsoftouchandobjectsofthought.They
arecalled'sixbandits'becausetheygiverisetoevildesires,causeonetodoevilactsand
harmtheinherentsacredwisdom.
12.Thefivemarksofdegeneracy:(1)thedefilementofaperiodcharacterisedbyfamines,
plaguesandwars,(2)thedefilementofviews,(3)intenseevilpassions,(4)people'smoral,
mentalandphysicaldegeneracyand(5)theshorteningofthehumanlifespan.

fromTHEPURELANDJournalofEuropeanShinBuddhism,Series1,
19821983
RETURNTOMAINPAGE

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